Reading 1: 1Chronicles 18-19

18 v.11 - I'm inclined to ask: When we receive blessings of this temporal sort from God, do we dedicate them to the Lord? David did. Every aspect of our lives should be performed to the glory of God. It really should be our first thought to dedicate all to the Lord. Compare Matt.10:8 with Rom.8:32

18:4 In that David 'houghed' the horses he rendered them useless as war machines. So whilst he retained chariots he was careful to avoid violating the injunction of the Law of Moses Deuteronomy 17:16

19:2 The historical event that David is remembering is the time recorded 2 Samuel 17:27 So David is recalling an event which would not have been readily known by all his subjects.
The way that the servants of David were treated shows that the Ammonites did not understand how David thought and behaved. This was a recurring feature of the way that men responded to David thus showing that the mind of the flesh [seen in others] could not understand the mind of the spirit [seen in David]

19:5 - We tend to think of Jericho, because of its association spiritually with worldliness and lack of Godliness as a desperate place, but in fact it was a fenced city in the midst of a vast grove of palm trees - a very desirable place indeed.

Chapter 18:1-13 David conquers nations round Israel to obtain gold and silver in preparation for the temple that is to be built.:1 Philistines:2 Moab:3 Zobab:5 Syria:8 Tibhath Chun:9-10 Tou, king of Hamath came and submitted to David:11 David dedicated the spoil to God.:12-13 Edom subdued:14 So David reigned:15-17 Some of David's chief rulers
Even though David is not allowed to build the temple he begins the task of gathering the materials from the nations round about. It should be noted that this chapter provides a summary of some of David's activities. We should not presume that they all happened close to each other and before the events recorded in the next chapters.

Chapter 19:1-5 David's kindness to Nahash is misunderstood and David's men are shamed:6-7 Nahash, seeing he had made a mistake seeks support from Syria:8-19 So David with his armies puts them all to flight

David continues to establish the kingdom in his hand. This battle was brought about because Nahash did not understand the character of David.

ch.19 - The behaviour of Nahash - based on misunderstanding - will be mirrored in the actions of nations who oppose Christ when he reigns in Jerusalem. The nations, like Nahash, will not believe that Christ is a benign ruler. The more that is seen of human dictators the less likely it is that Christ will be seen as a benevolent king.

As the Ammonites and the Arameans drew up battle lines to fight against the Israelites, Joab, realising that there were enemies in front of him and behind him, divided the army in two, giving Abishai the command of half of the fighting men, while he commanded the other half. He said to Abishai, "If the Arameans are too strong for me, then you are to rescue me; but if the Ammonites are too strong for you, then I will rescue you. Be strong and let us fight bravely for our people and the cities of our God. The LORD will do what is good in his sight." (1 Chronicles 19 v 12 - 13)

We do not have Ammonites or Arameans to fight, our fight is against temptation and sin. But all too often we fight alone. We have not learnt the lesson of Joab and Abishai who were willing to help each other overcome the enemy, rather than to struggle alone. We need to find someone we can trust, to help us in our fight against temptation and sin. It is so much easier when we are not alone. But most of all we need to seek help and strength from the LORD. He is our best helper.

So let's help each other, and also have the humility and good sense to ask for help when we need it. Together, you and I, with the help of God, can overcome.

18 This summary of David's conquests should not be seen as describing events which followed quickly on from the promise. Rather they took place over a number of years and are summarised here to emphasise the development of the kingdom - hence 1Chron 18:14

19:2 Showing kindness to Nahash continued David's behaviour as recorded in 2 Samuel (9:1,3,7) where David, in victory, is seen as generous in manifesting the character of Yahweh rather than behaving as an earthly king who would exact tribute and revenge.

The unkind action of Hanun, the new king of Ammon, taught David a tough lesson. Sometimes our good intentions are not received as such, especially by Gentiles. As David's son wrote, "To every thing there is a season, and a time to every purpose under the heaven …. a time to embrace, and a time to refrain from embracing" (Ecc 3:1,5).

18:3 David conquered many nations and expanded his territory which extended from Ezion-geber (Eilat) on the Gulf of Aqaba westward following the Wadi el-Arish (Brook of Egypt) to the Mediterranean Sea; northward into the territory of Hamath and Aram (the most northerly point on the coast was Tyre). He did not complete his ambition of extending his territory all the way north to the Euphrates. That was left to Solomon to accomplish.

18:11 Following on from David being told he could not build the temple we see David gathering wealth to dedicate to the temple that was to be built.

19:10-13 Joab, it appears, did not consider the possibility that the Syrians and men of Ammon would both be too strong for them. As a military leader he must have been aware of that possibility. His response is the response of a man who, realizing that God is on his side, does not consider defeat.

19:9-15 We see here the Israelites being beset by the Ammonites in the front, and by the Syrians from the back. Joab attacked the Syrians, who would have the greatest in number of the two enemies. His brother Abishai, then attacked the Ammonites. Joab's address to the people before the battle displayed his great faith in the God of Israel. Of course both the Ammonites and the Syrians fled, backing his direction to be of good courage.

18:11 The Ammonites were descendants of Ben-Ammi, conceived by Lot (unknowingly) and his youngest daughter (Gen 19:30-38). The Ammonites were often at war with the Israelites. Israel had peace with Ammon during Solomon's time, consolidated by the fact that he married Ammonite wives and worshipped their god Milcom (1Kin 11:1-8).

Modern-day Ammon is Jordan whose capital Amman is on the same site as the ancient Ammonite capital of Rabbah. Today, Jordan is one of the few Arab states that have a peace treaty with Israel.

18:14 This detail about David’s reign is not simply an historical comment. It is to be seen against the background of him bringing the ark to Zion and conquering the enemies of Israel. The phrase is a bit like a mantra describing David’s influence.

18:8 David was not allowed to build the temple. His job was to do the groundwork so that his son Solomon could build the house of Yahweh. David subdued troublesome neighbours and collected material for future construction.

19:18 The seemingly casual comment that the Syrians fought ‘in chariots’ highlights an aspect of the Syrian army that indicated it was militarily superior to David as David would not have had chariots because of the Lord’s injunction about having horses – Deut 17:16

18:4 In this account, David has taken 7,000 horsemen.But, in another account, the amount is 700 horsemen (2Sam 8:4). The discrepancy is put down to a transcriber’s error. However, it is not certain which version is correct.

18:12 This event added to the fame of David, as he was the one who sent Abishai to defeat the Edomites (2Sam 8:13).

18:17Cherethites (executioners) were David’s Royal Body Guard.They could have comprised mercenary soldiers.Pelethites probably refers to Philistines who came over to David’s camp.They worked together with the Cherethites.

19:4 David’s men were completely nude from the waist down, thus exposing their private parts. Apart from this embarrassment and shame, they also had half of their beards cut off.Cutting off a beard was a big insult in the Ancient Near East (2Sam 10:4).

18:7 The mention of shields of gold should cause us to realise that armies routinely took into battle items that were not primarily designed for warfare. A shield of gold was not as useful, but far more expensive than a shield of iron. On other occasions we see armies being stripped of great wealth at the end of a battle. We might conclude that items such as shields of gold were, in some way, associated with worship of the gods of the army.

19:6 Hanun compounded his problems by seeking help from the surrounding nations. Rather, one suggests, that he would have been better appealing to David’s mercy. How often do we make a bad situation worse by our actions rather than simply speaking to the one offended?

The incident with Ammon in chapter 19 turned out for the best in the long run, because Israel obtained secure borders, and the incident dissuaded Syria from helping Israel's enemies any more (1Chron 19:19). This security lasted for many years, well into the reign of Solomon. So, looking back, Solomon or David might see that this war was necessary, while at the time it seemed an immense waste.

In our own lives we will sometimes extend help or sympathy to others which will be rejected. Whatever comes of that, we can be sure that God is working in the situation for the overall benefit of us or them. We will be able to look back at times where events took an unexpected turn for the worse, often through no fault of our own, yet the end result was what we needed after all. It teaches us that we need to have perspective in looking at the ups and downs of life, not taking each separate incident and agonising over it endlessly, but seeing the big picture as overseen by a Creator who knows what's best.

1Chron 18:4 compare the difference with Solomon, 1Kin 10:28 Solomon had an eye for a fast horse and chariot. Solomon bought these horses for prestige and for speed. Dvaid saw no advantage and desire in worldy wealth. David cut the hamstrings to stop the horses being used for war, David only saw them as a tool of transport but Solomon bought horses because he had an eye for a fancy "runaround".

Do we buy possesions especially cars as a status symbol, do we want the fastest and best looking vehicles to adorn the front of our houses and to roll up in on a Sunday or impress our friends?

Let us take note of David and compare it to Solomons and only desire those things we really need and be satisified with what we have!

19:3 One wonders why the princes of Ammon thought that David sought occasion against Ammon. Historically there had been peace. Surely Hanun knew that. It is a case of his judgment being clouded by the views of others. We should not be easily swayed by those whose views contradict what we know to be true.

19:8 Hanun had started the ball rolling towards war. Doubtless David would have preferred not to go to war. However the pride of Hanun in his unwillingness to go and speak to David, meant that war was inevitable. How often does our intransigence prevent reconciliation?

It seems to me that in Gath there lay an enormous fear for David. It was from there that the Philistine Giant Goliath had come, and where the rest of his family dwelled (1Chron 20:6-8), but also where he had double crossed the King of the Philistines who had sworn him in as his life-long bodyguard (1Sam 28:2). It appears that it wasn't until he heard these amazing promises from God (previous chapter) that he had the faith and strength to go and tackle that city, for it is the first thing mentioned thereafter:

"After this it came to pass that David attacked the Philistines, subdued them, and took Gath and its towns from the hand of the Philistines."

19:6-7 So we see the terrible consequences of presuming that David had bad motives when he sent to comfort Hanun. Maybe Hanun regretted what he had done. However, rather than speak to David and apologise, he compounded his error by going to battle. How often, in our experience, would a soft answer turn away wrath? – Prov 15:1

18:15 The word translated “recorder” <02142> is elsewhere translated “remember” and other words related to remembering. We appreciate that there is no point in things being recorded unless they are remembered also. This was something Israel had to learn and likewise it is most relevant for us.

Reading 2: Ezekiel 30

v.10-12 - We read these direct prophecies so often that it becomes a familiarity. Just consider how wonderful, from our human point of view, is God's ability to know the future. Regular reflection on this should, hopefully, cause us to appreciate God's power the more, and come to rely on Him to organise our lives if we lean on His mercy.

v.3 - The phrase 'day of the Lord' carries an extra meaning for the Hebrew reader as the Hebrew word for day (03117) - the ordinary everyday word - is derived from a root that means 'hot' - presumably because the day was hot compared with the night. It gives however a significance to the day of the Lord, in which the elements will melt with fervent heat.

30:8 Knowing that Yahweh is God is a major reason for His judgements. Not that he is 'power mad' rather those nations who serve other gods need to learn that their gods are nothing and that the creator of the universe is the true God. He is, in fact, a 'jealous God' (Exodus 20:5). The fact that the principles which applied to Israel also had an impact upon the gentiles indicates that God is not just the God of the Jews - for which we can be truly thankful.

V.13 History confirms this prophecy, as far as we have been able to determine, Psammetichus the third ( the son of Amasis) was the last monarch of the royal house of Egypt to sit on the throne. Since then many foreigners have ruled over the nation, but no true native of Egypt has succeeded to the sovereignty.

V.5 Ethiopia equates with modern Sudan and not the country that presently bears its name. Libya is the same as the present country. Lydia equates with the state in Asia whose capital was Sardis (where Lydia, the seller of purple was converted to Christ (Acts 16:14); and where a model ecclesia was established (Rev 3:1)). Chub is not precisely identifiable but some believe that it could be synonymous with Libya. Libya and Lydia could be called to punishment for their coming to the defence of Tyre (Eze 27:10) - Lud = Lydia; Phut = Libya.

Egypt had never been a good support for the people of Israel or Judah. In some ways Egypt was more of a hindrance to Israel's ability to stand by faith rather than in their own strength. But as Egypt was about to be destroyed God told Ezekiel to take up a lament for them. He said, "Wail and say..." (Eze 30:2)

Other nations gloated when Judah was destroyed. But we do not see God's people gloating over Egypt or Tyre (in the previous few chapters). Instead God gave them songs of mourning and weeping.

What are our reactions when bad things happen to people we know - and especially to those who we have not found to be reliable, or those who we count as enemies, or that we do not get on with? It is a natural tendency to gloat and enjoy the spectacle of their downfall. But because we know that we should not rejoice in the misfortune of others, our next reaction is to ignore the situation, remove ourselves from it and to speak neither good nor bad.

God's way is different again. Ezekiel was told to tell his people, "Wail and say, 'Alas for that day!'" God's way is that we should join them in their mourning and show them by the love we show in our actions, that we are truly people of God.

V.22 Not only the "one arm" broken already (V.21) was not to be healed, but the other one would be broken. Not a corporal wound, but a breaking of the power of Pharaoh is intended; this would deprive him of the resources of making war.

God’s punishments on Egypt would be brought about by the Babylonians. Eze 30:24 says that God would put His sword in the king of Babylon’s hand. Isn't that a great expression? It’s repeated in Eze 30:25. Obviously God could have punished Egypt by plagues as He had done before – but by saying a certain king would come and bring them down the Lord is inviting people to check what happened, and then to believe in Him.

30:9 We must not think of God’s punishment of Egypt as some vindictive act because they were gentiles. In saying that they would know Yahweh we see that He is concerned for the salvation of gentiles as well as Jews.

30:5 The way in which other nations are associated with the fall of Egypt indicates how closely associated with Egypt those countries were. So Egypt’s influence and support for those countries would be of no value against the invaders.

V.9 Nebuchadnezzar’s ships went up the Nile and struck fear into the Ethiopians.

V.12The rivers (KJV) is translated the Nile (ESV).It was the annual overflowing of the Nile that produced fertility in Egypt.If Yahweh were to prevent that occurrence, then parched land and famine would ensue.

V.14Pathros is Upper Egypt. Zoan (Greeks called it Tanis) was the ancient capital of the Hyksos, or Shepherd kings.This is the city from where the hostile Pharaoh Thothmes II persecuted the Israelites, and the plagues occurred (Psa 78:12,43). Interestingly, Zoan was built 7 years after Hebron (Num 13:22).

Vs.15,16 This is the only reference to the city Sin (KJV) in the Bible. The ESV translates the city as Pelusium.History tells us that Sennacherib advanced against Pelusium but was unsuccessful.

V.16No (KJV); Thebes (ESV) was called the city of Zeus by the Greeks because of Thebes' chief god Amon. In fact, No is often seen as No Amon.

V.17Aven (KJV) means vanity, emptiness, and refers to idolatry.That is what is levelled at On (Heliopolis) (ESV), the center of sun worship. Pibeseth means a cat.In Egypt, cats were considered sacred, and a god was made in the form of a cat.

V.18Tehaphnehes, alternatively spelled Tahapanes; Tahpanhes, was a powerful city.The name resembles the Egyptian Queen Tahpenes.Jeremiah comments on the might of Tehaphnehes (Jer 2:16).

V.21 This occurred when Pharaoh-hophra was routed by the Babylonians as they were making siege preparations for Jerusalem (Jer 37:5-7).

What is the significance of this chapter? With the destruction of both Tyre and Egypt we have a rearrangement of the economic balance of the whole world. You already know about Egypt's ancient splendour, and it was gone in a moment (29:12) never again to re-emerge as a power "ruling over the nations" (29:15). Tyre was the preeminent trading power, controlling the shipping lanes through the known world, and it was gone too. So even though civilisation had been centered around these two nations for so long, and through their status they seemed immune to the changes other nations felt, they were to be removed by the LORD, in order to prove He is God (28:23-24, 29:16, 30:19).

To put this global upheaval in a modern context, it would be like Iran or Iraq destroying the USA, Japan, China and India in one military campaign, ushering in a new world order. These are currently the worlds 4 largest economies (based on GDP in 2008) and depend on each other for labour supply, technology, access to markets, and shipping.

So we can see that God has in the past completely rearranged the world economic order and can do so again. In effect He took the world away from those who possessed it and gave it to Nebuchadnezzar (confirmed by Dan 2:37-38). This event shaped history to bring us to where we are now, and it is recorded in great detail in the Bible, showing us that the Bible is completely authoritative on both a global and a personal scale.

30:21-23 Egypt is to be judged and become powerless. Israel are told this as so often they had placed their confidence in Egypt. Indeed right to the end of the kingdom of Judah they looked to Egypt, rather than God, for support against the Babylonians.

30:3 The day that was near was the overthrow of Egypt by the Chaldeans. As such it was a warning to Israel, or anyone else for that matter, who placed their confidence in Egypt to save them from the Babylonians.

1. Eze 30:1-19 - Egypt's "helpers" were condemned with her; even Jews who had fled from Jerusalem to Egypt would now be caught up with Nebuchadnezzar's invasion of Egypt (Jer 44:1):

2. Eze 30:5 - (NET) "Ethiopia, Put, Lud, all the foreigners, Libya, and the people of the covenant land will die by the sword along with them" (Jer 42:13-18;43:7).

3. Eze 30:13 - (NET) "This is what the sovereign Lord says: I will destroy the idols, and put an end to the gods of Memphis. There will no longer be a prince from the land of Egypt; so I will make the land of Egypt fearful" - there would be no native royal succession; the last Egyptian native prince died in 342 BC; King Farouk who ruled Egypt from 1937 to 1952 was of Albanian, Turkish, French and native Egyptian descent.

4. Eze 30:14-16 - "No"<4996> or Thebes was once the capital of Egypt, was looted by Persia circa 530 BC, leveled in 89 BC during an Egyptian civil war and after 25 BC the site was divided into 9 villages; "Sin"<5512>, "Noph"<5297>.

30:24 Doubtless the Babylonians thought their military success was a consequence of good leadership and their own skill. However it was of God. Here we have a reminder of the principle that God showed through the prophet. God is in charge! –

30:20 Just one month before the final overthrow of Jerusalem Ezekiel warns yet again against looking to Egypt for help. Despite this when the Chaldeans took Jerusalem there were those who looked to Egypt for some sort of salvation 2Kin 25:26

30:6 Notice it is the pride of Egypt’s power that will fall. Power is not necessarily a problem, but pride is. The same is true in our lives. There is nothing inherently wrong with any position or status that we have. The problem comes when we are arrogant because of that position or status. Pride is shown when we try to use our position of status to influence others or obtain our own desires. No matter what our position or status is we should always use Godly, not fleshly, methods.

30:6-7 There were nations whose wealth and stability relied on Egypt. They were not to escape the judgments of God on Egypt as they would suffer also. The world is closely integrated. What happens to one nation impacts on others. So will it be when Christ returns. There will be chaos amongst the nations that will be replaced by the Peace of the kingdom of God.

Reading 3: Galatians 5-6

6 v. 2-5 - Clearly (v.5) we have to bear our own burdens. That is only to be expected. After all, those burdens are self-inflicted. The bearing of one another's burdens is on top of this (v.2), and a direct result of the fellowship that exists between believers. We have the greatest of all examples from our elder brother in that he laid down his life for our sins - to take away for us the burden of sin that we each possessed but could not bear ourselves. Matt.8:17, 11:29-30

5:1 The contrast between the observance of the law of Moses and belief in the gospel as it is in Christ is so stark. The law bound men and women. Christ frees men and women. They should have known that the law was a burden that they had not been able to bear. This had been the conclusion at the 'Jerusalem council' Acts 15:10

6:6 Paul is encouraging those who are teaching and those who are learning to work together rather than against each other. Paul had been teaching. They should have been learning. The relationship was not simply teacher and pupil. It was a relationship in which fellowship was to flourish for fellowship is encapsulated in 'communicate'.

5:7-13 Paul reflects on the way in which the brethren had wavered from the faith. (Acts 21:20-21) How Paul preached the gospel with respect to the Law of Moses was a major issue. It was used against him by the Judaisers. In fact Paul preached that gentiles should not be circumcised. There seems to be no indication as to what he said to Jews. Though the fact that he circumcised Timothy (Acts 16:3) should have shown the Jews that he made a difference between Jews and gentiles. - Timothy's mother was a Jewess

6:1-5 The one 'overtaken in a fault' might well have been the Judaisers who now realised the error of their ways.

6:6-10 Nevertheless God knows the heart. Continue in well doing - rather than backbiting.

ch 5 - 'Walk' is a recurring word in this letter 5:16, 25, 6:16 signalling that our life in Christ is a journey.

6:1 Paul's counsel runs counter to the way we tend to deal with issues. We view the one 'overtaken in a fault' as the weak brother. If we are 'spiritual' we tend to think that we can censure the other. Often it is perceived that the ones who try to 'restore' brethren are in fact lax in their faith rather than spiritual. We must take care to manifest and employ Biblical principles in our lives.

Someone in the Church at Galatia was trying to persuade the brothers to choose to be circumcised. Paul makes the point that the one who becomes circumcised "he is a debtor to keep the whole law" (5v3). But why would one want to be circumcised anyway, since that way of life had been superseded by a much better way? Surely the brothers and sisters knew that the liberty of the gospel was better than being bound under the law?

Chapter 6v4 answers the question. Being circumcised was an attractive option, because in doing so, the brother in question would be making a "good showing in the flesh". He would be exalted in the eyes of his brothers and sisters. He would have a reason to boast. He would have a reason to exercise authority over his fellows. In this we can see why the Pharisees held onto the law so vehemently. They were elevated by that law. They who found the law easy to keep (or so they thought), would be elevated in the sight of those who couldn't. Paul is trying to convince these that if they turn back to the law, then they will be condemned by it, because they will still fail to keep it (6v13).

How easy it is for us to return to the law, as it were. How easy it is to exalt ourselves in the eyes of our fellow servants, because we think we have done well keeping the commandments, or we're "not as bad as them". If we do this, we forget that "neither circumcision or un-circumcision avails anything, but faith working though love" (5v6).

5:22-23 Whilst 'law' is a rigorous, unbending approach to life the 'fruits of the spirit' all tend towards an approach which is at complete variance with the legalistic approach of 'law.

6:16 'peace be on' 'the Israel of God' quotes Psa 125:5. This is not just a quotation of pleasant words. The context of the Psalm shows that the other side of the coin is 'As for such as turn aside unto their crooked ways, the LORD shall lead them forth with the workers of iniquity' (Psa 125:5) This would describe accurately the Judaisers in their midst.

5:18 The Truth leads us into ways of righteousness. This is contrasted with the "works" of the flesh, which we do naturally. If we are led by the Spirit we will do the things that the Lord Jesus would require of us.

Gal 5:17-26 - Here we have the contrast/conflict between the desires/acts of sin and the desires/acts of the spirit. Matt 7:15-23 - says we can know if people are legitimate by their fruit or actions. We need to be doers and not just hearers of the word else we deceive ourselves James 1:22.

Compassion Burnout and Enduring to the End

Gal 6:9-10 - Sadly, we sometimes hear of compassion burnout. Paul exhorts us to not grow weary in well doing especially (but not exclusively) to the family of believers. In 1Cor 9:24-27 we are told to run the good race and endure to the end lest we be disqualified.

The list of acceptable fruit in v.22 says that these are the fruit of the Spirit. This suggests that they are from God - that these characteristics can only be developed if we give ourselves to Him and allow Him to fill our hearts with the fruit of the Spirit - so taking over from the fruit of the flesh, which we have by nature. We see the totality with which we are expected to give ourselves here. What we have to DO is in v.24 - crucify the flesh>

5:10 In saying that he had confidence in them Paul is showing his brethren that he is convinced that despite the fact that they have strayed from the Gospel that they will return. Is this how we feel about those who have slipped away? Or do we always assume that they are lost forever? Of course some are lost forever but we should have the attitude that they are recoverable and act accordingly.

6:4 Continuing the point that he made in 6:1-3 Paul is advising us to look at ourselves rather than others when seeing faults. Here he uses the same principles as Jesus did when he spoke about beams and motes Matt 7:3

5:19-21 Behaviours emanating from a sinful nature are listed by Paul. Sinful human nature besets our ecclesias today just as much as it did those in Galatia.

Even if one has never been associated with orgies or witchcraft, then what about jealousy, self-ambition, and dissension? Ever been involved in those? Paul does not put one sin greater than another - sin is sin in the eyes of Yahweh! The anecdote to avoiding a sinful nature is to apply the fruit of the spirit (5:22,23).

6:2,5 seem contradictory at first glance. In v.2, the word burdens comes from the Greek baros meaning weight or load.Burden (load) in v.5 comes from the Greek phortion meaning task or service.

We have an individual responsibility for our own walk (service): work out your own salvation with fear and trembling (Phil 2:12); and we will be individually judged: So then every one of us shall give account of himself to God(Rom 14:12).

However, we do have a responsibility to help our brethren, both physically and spiritually (weight) (James 2:15-17; 5:14,15). What we must not do, though, is to take away the personal responsibility of brethren for their own actions. That would be like the unwise person who became a surety (Prov 6:1-5).

5:11The ‘persecution’ that Paul was suffering was from his own countrymen, and that was not just the Jews who had not accepted the gospel in Christ.There were brethren who were accusing Paul of being unfaithful to the requirements of Scripture – Acts 21:20-21

5:14 This presupposes the first and greatest commandment, from which the second commandment flows (Matt 22:36-39).

6:11 Paul did not physically write his epistles; someone else did according to Paul’s dictation. Here Paul writes a little something, but in larger handwriting. Could Paul have had poor eyesight (Gal 4:15)?

If he did have poor eyesight, perhaps his eyes were damaged because of his encounter with Jesus (Acts 9:3-9). As Paul’s fleshly eyes diminished, his spiritual sight increased - an example of spiritual conquest over the flesh.

What did Paul mean when he said, "Carry each other's burdens," in the one breath, and then in the next breath, "For each one should carry his own load"? (Gal 6:2,5)

The answer is found in the context of each phrase. When he said, "Carry each other's burdens, and in this way you fulfil the law of Christ," he was speaking in the context of helping someone who is caught up in sin.
When we are caught up in sin it is very hard to break the cycle. We need the intensive encouragement and accountability of someone else to help us through it. In helping someone this way we are fulfilling the law of Christ by loving our neighbour as ourselves.

But when he said, "For each one should carry his own load," his context was about eliminating our own pride and making sure we examine ourselves in order not to deceive ourselves. It is not our responsibility to judge someone else's life, but we do need to carry our own load by judging our own life in the light of the example of Christ.

Let us do all we can to help each other by carrying each other's burdens, and to limit judgement to ourselves as we carry our own loads.

“Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.”

Brother Robert J. Lloyd in his book, Minute Meditations, writes: “The mail man failed to bring a check this month from The United States Steel Corporation. This really isn’t unusual since we have no connection with U. S. Steel either as an employee or as an investor. This being true, we have no right to expect a check from them, in fact we would be more surprised if we did receive a check since we have done nothing to warrant one. When we transfer this principle to things divine we suddenly find millions who expect to reap where they have not sown.”

Our decision on how we sow depends on all the individual choices that go into it. The warning here is to make the right choices. To what end are we sowing? God has given us moral and spiritual laws by which we ought to govern ourselves.

Mocked” is a very descriptive word. It is the word, mukterizo, # <3456>, and means: “... (snout, as that whence lowing proceeds); … to ridicule.” In other words, to turn up our nose in ridicule! These sow things that please their flesh, instead of mortifying it (Rom 8:13; Col 3:5); they think they can sow sparingly and reap bountifully (2Cor 9:6)! But, when the Harvest comes, God will give everyone according to the fruit of their works (Rom 2:6).

It is the law of harvest that you reap far more than what you sow. An acorn brings about a majestic oak tree. The size of the seed does not determine the size of the harvest. What we sow today pales in comparison to what we will reap if we remain faithful.

Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.”

Paul’s letter to the Galatians was written shortly after the Jerusalem Council (Acts 15). Paul’s letter was not written to one ecclesia, but to a number of ecclesias in the southern Galatian cities of Antioch, Iconium, Lystra, and Derbe. Paul wrote to them to counter the false teachers, or Judaizers (Gal 4:17; 6:12-13) who compelled Christian converts to be circumcised and keep the Law of Moses (Acts 15:5). Paul was shocked that the Galatian ecclesias defected from the essential doctrine of justification by faith and embraced the false teachings of the Judaizers (Gal 1:6)!

Paul’s letter to them was a serious warning against embracing false teaching. The Galatians were mainly Pagan Gentile converts (Gal 4:8; Gal 5:2; Gal 6:12), therefore, Paul’s tone was very serious when he learned how quickly they turned from the grace of Christ, which he taught them, and now had serious doubts about them (Gal 1:8-9; Gal 4:13,19).

The word, “fault” is the Greek word, paraptoma, Strong’s # <3900>, which comes from the Greek word, parapipto, # <3895>, and means “… to fall aside, i.e. (fig.) to apostasize…”

The word, “restore” is the Greek word, katartizo, # <2675>, and means (…(make) perfect (-ly) join together)…” For the full impact of this meaning see Eph 4:16 where Paul writes: “from whom the whole body fitly joined together…” in referencing the unity of fellowship in the body of Christ.

These brethren fell away because of their embracing “another gospel” (Gal 1:6), the Law of Moses, and the apostle here is advocating in bringing them back to the Truth. False beliefs were not tolerated. A person who walks after the flesh cannot walk with one after the Spirit. They are going in opposite directions; their fellowship has been broken. Obviously, only a person who walks in the Spirit (Gal 5:22-25) can properly restore such a one.

Furthermore, Paul admonishes the erring person not only to listen to the correction, but also to correct the situation that fellowship may be restored (Gal 6:6). This verse is often taken out of context, so let me repeat: the thing under consideration in this verse is that of an erring brother being corrected by those who are not in error. The one who is taught should come to a point that he participates jointly with the one doing the teaching.

6:15 In highlighting that it does not matter whether one is circumcised or not Paul is making a specific point which develops what he has said in Gal 3:28. The problem was not one of nationality, primarily. It was one of keeping the law of Moses or not. Both Jew (circumcised) and gentile (uncircumcised) had to change to become the ‘new creature’ – the ‘new man’ – Eph 2:15, 4:24

How should these two verses be reconciled? Should we or should we not bear one another's burdens?

A sister wrote in with the following excellent answer.

I believe the difference between bearing the burden in verse 2 and bearing the burden in verse 5 deals with two different circumstances. In verse 2, Paul is talking about situations affecting others. In verse 5, Paul is talking about situations affecting ourselves. But, in this chapter, the two are connected in the circumstance that Paul is addressing: “If a man be overtaken in a fault.”

In Galatians 6 verses 1 and 2, Paul is speaking to Brethren regarding someone who has been caught in a sin that would take him/her away from the Truth and possibly affect others as well. Those who are “spiritually minded” are advised to handle the situation with “meekness,” making sure that in their zeal to correct a wrong they do not sin themselves.

(Reminds me of the story in Judges of the 11 tribes of Israel who thought to correct the tribe of Benjamin for not handing over the Benjamite culprits who killed the Levite’s concubine. Their desire to address the sin was sincere, but their ill-advised actions led them into sin and created a terrible situation. The 11 tribe’s actions nearly destroyed the tribe of Benjamin) This is a warning to us in how we deal with situations.

Paul’s admonition to the Galatians is to carefully handle the “weaknesses of others” in order to restore them. Thus, we are to bear the burdens of others in such circumstances with the principle of “the law of Christ” in our mind. According to James 2:8, “the royal law is to Love thy neighbor as thyself.”

In Gal 6:3-5, Paul continues with his advice concerning how we deal with one who has been taken in a fault and needs to be restored. In verses 3 through 5, Paul is talking to the one who thinks he is “spiritual” and is seeking to restore or correct the offender. Paul has already told the “spiritual” brother to act in the spirit of meekness in verse 1, now, in verse 3, he warns that “spiritual” man should not think himself to be without sin and can therefore correct his brother. In other words, when trying to restore someone who is lost make sure you don’t act like you are better than he is because you are “nothing”—you too have faults. Verse 5 then admonishes the “spiritual” individual to realize that when he is trying to help another with his burden, he bears his own burden. When you realize that you have burdens (faults) to bear, it makes you meek when you seek to bear the burden of another.

Conclusion: We are to bear our brothers burdens with the clear understanding that we bear our own burdens!

5:6 Notice “faith worketh by love” It is God’s love, not His laws which provide salvation. If it were a matter of law then we all deserve to die. It is through His love that we can be justified by faith. So if we have benefited from God’s love then we should show that love to others.

6:10 “As we have opportunity” is the way we should respond. So sitting back and waiting to see if someone else will meet the need is not acceptable. Nor is it acceptable to be so self centred that we do not notice the needs of others.

5:15-16 There were conflicts and tensions amongst the believers throughout the region of Galatia. Doubtless associated with the debate about the Old Covenant and the death of Jesus. Even those discussions were not taking place in a loving environment

6:2 Whilst Paul is speaking of certain individuals in the region of Galatia who were self important the warning is equally relevant to us today. Anyone who has a position in life can see themselves as important but this is not really what Paul is writing about. He is talking about members of the ecclesia. The one with a task and those who look to him should realise that the task is just that of a servant. It is not a position of some status.

5:1 Exposition – which is what we have seen in the last two chapters – must have a practical application and benefit else the exposition is of no value. Paul spend the rest of the letter explaining the consequences – benefits – of that exposition. The first being “liberty” from the curse of the Law of Moses.

The human mind and body are incredibly marvelous creations of wisdom and capability. We do not use one hundredth of our potential. It is probably safe to say we do not use one thousandth of our potential. What the body can be trained to do in the lines of acrobatics and balance would be incredible if it were not proved by the accomplishments of some, as multiple somersaults in the air from a narrow bar, landing in perfect balance on the bar again.

And as to the mind, some have memorised the whole Bible. Men spend a lifetime of effort and practice, and accomplish unbelievable marvels -- all for a corruptible crown. These people are nothing special in themselves. It's all a matter of effort and determination: of total love and zeal for some one thing in life: of working and thinking while others are playing and being amused like babies (which most people are).

It's all a matter of setting a course and sticking with it singlemindedly, day in and day out. What would we be able to accomplish, if we really had a total, all-consuming love for God! What effort are WE making to obtain an incorruptible crown? Do we imagine the riches of the universe will be just handed to us on a platter? Why US, and no one else? What is so special about us?

And yet we profess to be in the "race" for life -- "striving" toward the mark -- earnestly preparing ourselves to the best of our ability for eternity with God. But we tend to just drift through life in ease and comfort, and unprogrammed, day-to-day meandering self-pleasing -- absurdly assuming that because we happen to be fortunate enough to have "learned the Truth" in its bare essentials, and have gone through the motions of baptism, and show up at some of the meetings, we thereby are guaranteed eternity, while the "heathen" world perishes.

What do we think we are given seventy years preparation time for? -- just to play and accumulate and please ourselves? What unutterable, tragic folly! As we sow, so shall we reap: God is not mocked.

5:1,13 Those who would require the believers to follow the Law of Moses did not offer liberty. They offered slavery to a set of rules. Life in Christ is truly one of liberation. Liberation from the consequences of sin.